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16

Moses makes it clear that when the Jews enter the Promised Land, eventually one special place shall be chosen, and that will be the only place that animal sacrifices are authorized. That place is the Temple in Jerusalem. Today the Temple does not stand; it's unclear exactly where on the Temple Mount area the altar stood; there are numerous uncertainties ...


14

Here's one I know of. In the last mishnah of Yoma, R' Akiva says that "just as a mikvah purifies the impure, so does Hashem purify Israel." The Lubavitcher Rebbe zt"l points out that the phrase "the impure" seems to be unnecessary; of course, those are the ones who'd be using a mikvah in the first place. And he explains: in halachah, a person can be tamei ...


14

I appreciate your dilemma. If the novelty of the approach is what is stirring you today, when it does become familiar and regular to you, no matter what approach it is, it will become boring and uninspiring. There are certain universal principles for growth that you will find in any legitimate approach that can keep the words of Torah "as fresh as the day we ...


12

Yours should be a journey of discovery, not simple menu selection. With time and investigation, you will find which of the two options you gravitate towards. I would recommend spending some time with each group (not concurrently), learning the respective Chassidus of each, experiencing how the Chassidim interact among themselves and with others outside of ...


11

According to the Ibn Ezra, Nineveh had previously been a righteous city, so they were given a chance to repent, whereas Sodom and Gomorrah didn't merit a prophet to warn them. Ibn Ezra, Jonah 1:2: והנה מצאנו כתוב היתה עיר גדולה לאלהים שהיו יריאים השם מקדם... ופירוש לאלהים כי היו יריאים השם הימים הקדמונים רק עתה בימי יונה החלו לעשות רע. ולולי זה ...


10

From Rambam, Laws of Kings and their Wars, Chapter 10: בן נוח שבירך את השם, או שעבד עבודה זרה, או שבא על אשת חברו, או שהרג חברו, ונתגייר--פטור. הרג בן ישראל, או שבא על אשת ישראל, ונתגייר--חייב; והורגין אותו על בן ישראל, וחונקין אותו על אשת ישראל שבעל--שהרי נשתנה דינו. A non-Jew who commits a capital offense and then converts: if the capital offense ...


10

I don't have sources, but logically: On a purely halachic level, the prohibition is "eating" and your eating is done. It is a m'uvas lo yuchal liskon (Kohelet 1:15). One can argue that as long as the treif is in the system, there remains a kabbalistic issue of timtum halev, that the treif spiritually affects the body. However, this is not clear since the ...


9

Check the prayers found in most Machzors before Kol Nidrei; here it is from this one (conjugated in the plural, but I'm used to seeing it in the singular; emphasis added): I hereby absolutely forgive anyone who has harmed me, other than money I can still claim by law, or those who harm me figuring that I'll forgive them. Other than those, I completely ...


9

The Midrash (Bereishis Rabbah 84:19) says that it was Reuven. For this he was rewarded by having his descendant, the prophet Hosea, be the one to issue the call to teshuvah "Shuvah Yisrael" (Hos. 14:2, the haftarah of Shabbos Shuvah).


9

The Rambam writes that it is considered cruel to repeatedly refuse to forgive someone who asks sincerely for forgiveness. Under normal circumstances if they ask once, twice and then a third time you must forgive them, or else you become the one in the wrong. They however do need to appease the wronged party and make amends as far as possible, such as ...


8

No person is completely free of sin (Kohelet 7:20). This does not prevent anyone from doing Teshuva, at least for those sins he's ready to abandon. Humans are referred to as "mehalchim/moving", as opposed to angels, who are referred to as "omdim/standing". Angels' spiritual level is frozen and cannot be altered. By contrast, humans are never standing still; ...


8

I recommend that you take a look at the works of R' Dr. Abraham J. Twerski. He's a rabbi with a very strong Chasidic heritage, a major psychiatrist, and a prolific author. Self-esteem is a very big theme in his books. I haven't read it, but one title that looks like it's aimed very close to the issue you're describing is Angels Don't Leave Footprints: ...


8

The commentary often attributed to the Rosh and sometimes to one of his students, to B'reshis 4:16 (after Kayin's banishment), reads: ויצא קין יצא כמעלים מבוראו ונגלה לו הקב״ה וא״ל גדול עונך מנשא כיון ששמע קין התחיל לעשות תשובה ואמר גדול עוני מנשוא ואמר אתה טוען עליונים ותחתונים ונקראת נושא עון אמר לו הקב״ה אתה עשית תשובה אבל מחצה עד שהוא יוצא פגע בו אדם ...


8

First ascertain for yourself what exactly caused you to grow disillusioned with your previous path. You may have already rationalized this, but it might deserve another look. If there are underlying issues behind it, you'll solve nothing by moving along to another path. Spend some time thinking about your life. Get in touch with your emotions and try to ...


8

This may not exactly answer your question, but Sharei Teshuva (as well as Rambam) brings 24 categories that impede teshuva: One who frequently spreads Rechilus (slanderer) One who regularly speaks Lashon Hara (Gossiper) One who gets angry quickly One whose bad (impure) thoughts control him Being connected to a rasha (evildoer) Taking from food that isn't ...


8

Sort of. Rambam writes (Teshuvah 4:3): To use translation on chabad.org (their additions in brackets, my one addition in {curly brackets}: Among these [24 {sins which make repentance hard}] are five [transgressions] for which it is impossible for the person who commits them to repent completely. They are sins between man and man, concerning which ...


8

Brothers Ask For Forgiveness: Bereshit 50:16-18 Yosef does not explicitly forgive them. Instead he tells them it was all G-d's plan: Bereshit 50:19-21 Rabbeinu Bechaye says that because Yosef never forgave the brothers the 10 Martyrs were killed.


7

As mentioned in other answers, we don't offer sacrifices these days because once the Beit Hamikdash was established as the permanent House of G-d we are no longer allowed to offer Korbanot anywhere else. Although the Rambam holds that we do not need the Temple to be standing in order to offer Korbanot, the Korbanot still must be offerred on the Temple Mount. ...


7

Mishlei states: מִי יֹאמַר זִכִּיתִי לִבִּי טָהַרְתִּי מֵחַטָּאתִי Who can say they are free of sin? (loosely translated) Man by definition is imperfect and will sin. No one is perfect. No one is without sin. We live in a society were a premium is placed on accomplishment, goals and how people view us. The key is to be involved in the process of ...


7

The term clearly occurs all over Rambam's Laws of Teshuva. For instance in 2:1 הוא בעל תשובה גמורה I don't know about earlier usages. But Rambam's code played a very strong influence on a lot of how we name things, so it doesn't surprise me that it won out. (Another interesting one is the phrase "Korban Pesach" ["Passover sacrifice."]) In the Talmud ...


7

Nitey Gavriel (Yom Kippur Perek 20 Sif 19) writes that many have the custom not to whip on Erev Yom Kippur. He cites as a source Kaf HaChaim (O.C. 607:40) who claims that Erev Yom Kippur is considered a Yom Tov and we do not give lashes on Yom Tov. The Nitey Gavriel notes that this is the prevelant custom in Zitshov, Tshernobil, Gur and Amshinov.


6

Jeremiah 28:8--9 ח הַנְּבִיאִים, אֲשֶׁר הָיוּ לְפָנַי וּלְפָנֶיךָ--מִן-הָעוֹלָם: וַיִּנָּבְאוּ אֶל-אֲרָצוֹת רַבּוֹת, וְעַל-מַמְלָכוֹת גְּדֹלוֹת, לְמִלְחָמָה, וּלְרָעָה וּלְדָבֶר. ט הַנָּבִיא, אֲשֶׁר יִנָּבֵא לְשָׁלוֹם--בְּבֹא, דְּבַר הַנָּבִיא, יִוָּדַע הַנָּבִיא, אֲשֶׁר-שְׁלָחוֹ יְהוָה בֶּאֱמֶת. י And see context in the preceding above verses. ...


6

Apparently the first one who discusses this is Maharam Rothenburg, cited in Tur, Orach Chaim 582. His reasoning is that "lachayim" could be misunderstood as two words, "la chayim," meaning "no life" (and he analogizes it to a statement in the Gemara, Nedarim 11a, about "lachullin" being possibly misinterpreted in the same way).


6

Nitei Gavriel Hilchos Aveilos 2 - 88:5 mentions that some people have a Minhag if they have not gone for 10 years to their parents grave not to go anymore. Then he goes on to say that there are those who after 7 years of not going to their parents grave do not go anymore. And he concludes that there are those who are not concerned about this at all. Sources ...


6

The She'arim Metzuyanim BaHalachah (128:12) writes that the custom not to visit your father's grave after not seeing him for seven years has no basis in halachah, and we even have a proof to the opposite from the Zohar.


6

It's a typo, and should say 7:32 (link). The text there reads as follows: לכת אחת לסטין שהיתה חבושה בבית האסורין, חתר אחד מהן חתירה אחת וברחו כולן, נשתייר שם אחד מהן ולא ברח, כיון שבא השלטון התחיל לחבטו במקל, א"ל ביש גדא וטמיע מזלא חתירתא קומך לא הות עריק, כך לעתיד לבא הקב"ה אומר לרשעים התשובה לפניכם ולא שבתם


6

From Rambam Sefer Madda Hilchos Teshuvah (I am posting only a very short summary, read the source for the full details. In particular chapters 1 and 2.) Chapter 1 Halacha 1 If a person transgresses any of the mitzvot of the Torah, whether a positive command or a negative command - whether willingly or inadvertently - when he repents, and returns from ...


5

Based on the Gemara that says he is like a child KiKatan Shenolad Dami it would seem he has a completely clean slate like a child.But my original conclusion is wrong as pointed out by Yahu. In fact even the question of familial relationships is a Machlokes in a Gemara in Yevamos between Reish Lakish, who says if he had a child prior to his conversion he is ...


5

Shulchan Aruch (Yoreh De'ah 259:1) says that even if you say (as you do in kapparos) "this money shall go to tzedakah," you're allowed to exchange it. So, "spooky ritual" or not, it would seem that it should be fine to exchange that money for other money; at most, you would have to make a verbal declaration of the exchange (like you do when you redeem maaser ...



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